"We do not know much about panchamukhi Anjaneya Swamy. We know one Anjaneya
from Sri Ramayanam. He was one headed Anjaneya. When he was in Lanka in
search of Sitadevi, he happened to fight with rakshasas, then he might
have taken this form, but not for the sake of devotees. Then while he was
fighting with Rakshasas, on behalf of Srirama, while Rama- Ravana war was
going on, he might have again taken that form, even then also it was only
for the Demons. Devotees, can visualize him in a beautiful form with one
head and two hands and serving Sri ramachendra, whom we call as Dasa Anjaneya.
There may be other stories about Panchamukha Anjaneya Swamy. Let us see
how people supply stories about Pancha Mukhas & Anjaneya swamy."

"SUDARSANAN ALAGIYA" <suda007@hotmail.com> says:

1. There are five ways of prayer to the Lord. They are Naman,
Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five
forms. Lord Hanuman always used to Naman, Smaran and Keerthanam of Lord
Sri Rama. He totally surrendered (Arpanam) to his Master Sri Ram. He also
begged (yachanam) Sri Rama to bless him the undivided love.

He is son Vayu Bhagavan (Anjile onru petran - vayu is one of Panjabutham).
He crossed one of the five elements (water) to serve Rama
He became the member of the Ariya family. (Sita Laksmana Bharatha
Satrukna Hanumath samathe Sri Ramachandra para brihmane Namaha).
He crossed the one of five oceans to reach Sita Devi (She is a daughter
of Earth - one of the five Panjabhutam).
He put fire (one of the Panjabhutham) on Srilanga to kill demons.

You can see all five. May be the artist thought over about this before
making the Vigraham.
Let me side track this slightly:
I heard from one Swamiji that Sri Hanuman is very avatar of Lord Siva.
He quoted from Siva puranam, I forgot the sloka/verse. When Parvathi devi
asked Siva to give a simpler way to say Vishnu sahasranamam. Isvara told
her recite his Lord's name Sri Rama.

The Swamiji also told that Lord Siva has control over the Panchabhutas.
May be because of this Lord Hanuman is pictured with five faces.
I may be wrong, please slap me.
Jai Sriman Narayana
Dasan
Sudarsanan

Swami Venkatesa Bhattachar, a septugenarian, popularly known as Manthamurthy
Dasan, a renowned Anjaneya and Devu Upasakar is the founder of Sri Viswaroopa
Panchamuka Anjaneyaswami Foundation. HE has undertaken the mission of HIS
guru in installing a 32' Panchamuka Anjaneya, a monolithic green granite
stone, the tallest in Asia, at Tiruvallur near Chennai, India. HE will
be right person to approach and get the details. I am planning to get further
details from HIM to be posted on our group.

Dasan,
Velamur Komal Viraraghavan Varadarajan.

1) Sri Hanuman (Original) - facing East
This face removes all blemishes of sin and confers purity of mind to
humanity.

2) Narasimha - facing South
Removes fear of enemies and confers victory. Narasimha as the half
Lion-half Man avatar of Lord Vishnu, who took the form to protect his devotee
from evil. Hanuman had this face during the burning of Lanka and fighting
in the war.

3) Garuda - facing West
Drives away evil spells, black magic influences, negative spirits (ghosts
- bhut-pret) and removes all poisonous effects in one's body. Garuda as
Lord Vishnu's vehcile, this bird knows the secrets of life and death and
the beyond. The Garuda Purana is a text based on this knowledge.

4) Varaha - facing North
Wards off the troubles caused by bad influences of the planets and
confers all eight types prosperity (Ashta Aishwarya). Varaha is another
Lord Vishnu avatar, consort of Mother Bhumi, he took this form and dug
up land etc, carried mountains, etc, Hanuman manifested this face whilst
collecting the Sanjeev mountain.

Panchamukhi, located on the south bank of river Tungabhadra near Manchala
now known as Mantralayam is where Raghavendraswamy performed penance for
12 long years in a cave. In appreciation of his Yoga, Lord Panchamukhi
Pranadevaru, Kollahpura Mahalakshmi, Lord Venkateshwara of Tirupati and
Kurmavathara gave darshan to him. Then he left for Mantralaya where he
entered into Sajeeva Samadhi. A temple has been constructed at the spot
where he performed penance known as the Panchamukhi Anjaneyaswamy temple.

Lord Anjaneya is said to have appeared
before Raghavendraswamy in a unique way amalgamating within him the
avataras of "varaha, garuda, anjaneya, narasimha and hayagreeva", thus
five-headed.

AdiEyan Dasan
Sudarsanan

Hanuman

Lord Hanuman is worshipped all over India with various names like Anjaneya,
Hanumanji, Maruti,Bajrang Bali, Mahavir ,Pavan Kumar. He was born to the
Wind God and Anjana Devi. He is one of the seven chiranjeevis(immortal
ones). The Sun God Surya is considered as his Guru.The Valmiki Ramayana
has a seperate section called Sundara Kandam or Sundar kand, which describes
in detail the leelas of Lord Hanuman is his search for Sita , across the
sea.

According to Hanumath Prakaranam in Sri Vidyarnavatantram, Anjaneya
has five faces (Pancha Mukha) and ten weapons. The five faces are that
of Lord Hanuman, Lord Narasimha, Lord Adivaraha, Lord Hayagriva, and Lord
Garuda. There is a belief that one of the faces is that of Sri Vinayaka.
The idol of Adyanta Maha Prabhu depicts a figure of half Anjaneya and half
Vinayaka.

He is a great yogi (mystic) having transcended the five senses (Pancha
Indriyas).

In Kamba Ramayanam (in Tamil), the significance of number five is beautifully
narrated as follows: The son of one of the five (son of wind – that is
Pavana Thanaya), crossed one of the five (water – the ocean), through one
of the five (sky), met daughter of one of the five (daughter of the earth
– Sita Devi), burnt down Lanka by one of the five (fire). Here five means
the five elements.

* The son of one of the five elements (son of wind
- Pavana Thanaya)
* crossed one of the five elements (water – the
ocean),
* through one of the five elements (sky),
* met daughter of one of the five elements (daughter
of earth - Sita Devi)
* burnt down Lanka by one of the five elements (fire).

Sundara Kandam, which highlights the heroic exploits of Lord Hanuman
at Lanka is the fifth canto in the Ramayana. Therefore, it is considered
auspicious to go around His idol 5 times, 14 times, 23 times, 32 times
or with such numbers the digits of which add to five.

The Sundara Kandam comprises 2885 verses and the word Sundara means
beautiful.The esoteric significance of the sundara kandam is important.
The ocean represents the ocean of samsara. Lord Rama represents the paramatma
and Sita devi represents the jivatma. Hanuman represents the Guru or Divine
teacher.

:: Origin of Sri Panchamukha Hanuman ::

The origin of Sri Panchamukha Hanuman can be traced to a story in the
Ramayana. During the war between Lord Ram and Ravana, Ravana took the help
of Mahiravana who was the king of pathala.

Lord Hanuman in order to protect Lord Ram and Lakshman formed a fortress
with his tail. But Mahiravana took the form of Vibeeshana and took Lord
Ram and Lakshman to pathala loka.

Hanuman entered pathala loka in search of Rama and Lakshmana. He found
out that to kill Mahiravana he had to extinguish 5 lamps at the same time.
In mystic meditation Hanuman, the expansion (son of) of Vayuh, Mukhyapran
meditated upon the Pranesvar (Vishnu) and understand that his service could
only be done by Vishnu's (Rama's) mercy, he asked the Lord to manifest
through him to perform the service that was needed to be done. So he took
the Panchamukha form with Hanuman, Hayagriva, Narasimha, Garuda and Varaha
faces and extinguished the lamps. Mahiravana was killed immediately.

Anjaneya Hanuman is the son of Anjana and Vayu, and his pancamukha form
represents the pancavAyu or pancaprANa.

The eastern wind (hanuman) is the same shining devadatta shANkha of
arjuna,
the southern wind (nRsiMha) is sahadeva's maNipuSpaka shANkha,
the western wind (garuDa) is yudhiSThira's anantavijaya shANkha,
the northern wind (varAha) is bhIma's pauNDra shANkha , and
the north-eastern wind (hayagrIva) is nakula's sughoSa shANkha.

And, looking to the east (which is the perspective of arjuna), we observe
the western face of the shiva liNga (aghora) ~ and the face of hanuman,
to the south (the perspective of sahadeva) we see the northern face
(tatpuruSa) ~ and the face of nRsiMha,
to the south-west (the perspective of nakula) we see the north-eastern
or upper face (IshAna) ~ and the face of hayagrIva,
to the west (the perspective of yudhiSThira) we see the eastern face
(sadyojAta) ~ and the face of garuDa,
to the north (the perspective of bhIma) we see the southern face (vAmadeva)
~ and the face of varAha.

The vital breath of hayagrIva (vyAna, directed upwards) resounds as
the bIja naM
The breath of nRsiMha (udAna, directed southwards) is the bIja maH
The breath of hanuman (prANa, directed eastwards) is the bIja shiM
The breath of varAha (apAna, directed northwards) is the bIja vAM
The breath of garuDa (samAna, directed westwards) is the bIja yaM

And simultaneously expressed, this controlled vital breath (now undivided
Atman and personified as the pancamukha hanuman) is the same pAncajanya
shANkha of kRSNa ~ which is both pancAkshara mantra and praNava.

Atma Vichara and Pancha Mukha HanumanPancha = five. Mukha = face. Thus Pancha Mukha Hanuman is the five
faced Lord Hanuman. The five faces are those of Varaha, Garuda, Hanuman,
Narasimha and Hayagriva.

When a spiritual aspirant does sincere atma vichara under the guidance
of a Sathguru, the Lord of Self Enquiry, Pancha Mukhi Hanuman, reveals
the divine truth to that seeker through His five faces. This Siddha spiritual
insight was taught to Sathguru Venkataraman by his Sathguru Sri La Sri
Idiyaappa Siddha Easar.

Through three faces, Lord Panch Muka Hanuman, reveals the soul's past,
present and future and its life in these three phases in a sthoola or concrete,
material body.

Through the fourth face, Lord Pancha Muka Hanuman gives instruction
to the soul on transcending the aforementioned three phases and thus dissolving
its limited individuality in the limitless universality of the Lord through
the path of saranagathi, i.e., perfect surrender to the Divine Will.

Through the fifth face, Lord Panchmukhi Hanuman initiates the sincere
soul into this sublime process.

Thus Lord Pancha Mukha Hanuman is the Divine Helper of all those who
seek atma gnana. He ensures our enthusiasm during the atma vichara process
and motivates us on the road to atma gnana. He helps us find the correct
answer to the "Who am I?" question.

All those who do atma vichara and all those who seek atma gnana should
pray to Lord Panch Mukha Hanuman and sincerely seek His blessings. May
He help us in our quest for atma gnana!

Another major luminary of the Madhwa line is Raghavendra Tirtha swami
who was also considered a 'Hari dasa' or 'Dasa Kuta'. Raghavendra Tirtha
took his ancestral line, 'gotra', coming from Gautama Muni. His great grandfather,
Krsnabhatta was the musical ('vina') tutor of King Krsnadeva Raya of Vidyanagar,
the disciple of Vyasa Tirtha. An interesting brief but amazing life story
follows.

"My dear Lord, I have no problems and want no benediction from You because
I am quite satisfied to chant Your Holy Names. This is sufficient for me
because whenever I chant I immediately merge in an ocean of transcendental
bliss. I only lament to see others bereft of Your love. They are rotting
in material activities for transient material pleasure and spoiling their
lives toiling day and night simply for sense gratification, with no attachment
for love of Godhead. I am simply lamenting for them and devising various
plans to deliver them from the clutches of Maya."(Srimad Bhagavatam 7:9:43.).
This verse in the crest emblem of Raghavendra Tirtha Swami. As
you read on you will see why.

The numerous details of the incredible life or rather lives of Raghavendra
Swami are really too vast to be really given their fair viewing. Just to
give some small insight into his life I will try to summarise briefly some
of his amazing pastimes. Let us start by looking at his previous appearances.

It is said that first he was delegated by Lord Narayana in Vaikuntha
to come to this world, taking him away from his regular service as garland
maker. At this time the simple but spiritually eminent devotee was known
as Sankhakarna. Under the Lord's direct instruction Sankhakarna left his
post to engage in the Lord's pastimes. He made his first appearance under
the direction of the Lord and His pure devotee Narada Muni as the son of
Hiranyakasipu, Prahlada Maharaja in the 'satyayuga' ('krtayuga'). He made
his second appearance in the 'dwarpara yuga' as Bahlika and was adored
by all for his flawless character. By the Lord's arrangement he took the
side of Duryodhana during the Kuruksetra war. Realising his precarious
position he deeply regretted his alliance. Bhima freed him from this when
he came as death personified and killed Bahlika. In his next appearance
he came as the great Vaisnavacarya Vyasaraya (Sripad Vyasa Tirtha) who
we have already mentioned in brief.
Then in his fourth birth, he appeared as Venkatanatha. At this
time in society many sectarian views had come about due to lack of understanding,
compromises and alien preaching of politics and the influences of Islam's
war lords' too. The laymen were confused about their standing in the light
of what is permanent philosophy - 'sanatana dharma'.
One scholar of Vijaynagar kingdom of King Krsnadeva Raya, was
named Thimmanna Bhat. After the fall of the Vijayanagar empire to the Muslims
after 1565 A.D., Thimmannacarya Bhatta moved with his family South
to Kanci. There he used to play violin in the king's court and was a great
devotee of Lord Balaji (Venkatesvara) at Tirupati. His wife's name was
Gopikamba and they had a small family of one son (Gururaja) and one daughter
(Venkatamba), but he felt that one son was like having one eye. He and
his good wife went to Tirupati (Tirumala) and in all earnest prayed to
Venkatesvara there for another son who was the emblem of pure devotion.
Lord Venkatesvara dropped a flower into Thimmanna Bhatta's hand as a sign
of His acceptance and blessings for the prayer.
Soon after, another flower in the form of a son made his appearance
on the second day ('dwitiya') of the dark fortnight in the month of Sravana
(August). He was charming and bright, everyone loved him. His father started
his education but soon passed away. Thimmanna Bhatta's elder brother Gururaja
continued the studies and for higher education sent Venkatanatha to Lakshmi
Narasimhacharya at Madurai where Venkatanatha astounded everyone by his
achievements. Later he studied under the Madhwa Pithadipathi of the day,
H.H. Sri Sudhindra Tirtha at Kumbhakonam. The boy's razor sharp intellect
and humility made him stand out with the 'acarya'. Many of Venkatanath's
peers in school envied him because of his erudition. Once they collaborated
together and complained to Sudhindra Tirtha Swami saying this boy was a
liability to the Mutt. They complained that he was independent, mischievous,
a glutton, and a dullard fit only for eating and sleeping, "so much, he
is contaminated by passion and ignorance". "Why do you view him so favourable,
kick him out!" Sudhindra Tirtha Swami promised them some action - that
night he went to the common study room and there on the floor asleep was
Venkatanatha, beside him on the floor lay an open palm leaf book. Sudhindra
Tirtha Swami thought he would have a look and see what this boy had written.
To his surprise, the boy had been taking notes on the various aspects of
'sudha' that the 'swami' had been preaching on, and then had put onto the
leaves of the book his various realisations. He had been doing this for
quite some time and had composed a book, a 'tika' of incredible potency.
Swamiji read this, and taking off his own 'sati-angavastram' (upper cloth
- wrap) draped it over the sleeping boy's body, and carefully took away
the book.
The next morning the boy awoke to find the guru's wrap over him
and the book gone. Immediately he went to the 'guru' to apologise for somehow
having the wrap. But the 'guru', Sudhindra Tirtha had read his book and
was very pleased. Sudhindra Tirtha took the boy before the class much to
all the other boy's revelry, but then started to glorify the 'Parmelia'
commentary on 'Sudha Dwaita' that the boy had compiled. He then gave him
the new name Parimalacarya. From that day everywhere the 'swami' preached
he insisted on taking the young Parimalacarya along with him. In many places
he was asked to represent 'dwaita' on behalf of his 'guru'. Sudhindra Tirtha
was so pleased with him as he defeated all learned scholars in Tamil Nadu
that he conferred upon the boy the title Mahabhashyacharya. In an eighteen
day debate Mahabhashyacharya smashed the son of Yajna Narayana Dikshit,
Govinda Dikshit, the 'smarta', and favourite minister of the king. After
this he was given the title Bhattacarya and was called Venkatta Bhatta.
Humbly yet most victoriously he returned to his home to see his brother
and family.

Upon his triumphant return his elder brother looked around for a suitable
wife for him. The search ended with one woman of rare qualities. Though
born in a lowly family, she was humble, pure hearted, shy and very cultured
in Vaisnava etiquette. She had herself no interest in the material world
of eating, sleeping, mating and defence, she is described as being of impeccable
beauty, but modest and completely devoted to her husband. Thus they had
a son Laxmi Narayana who, coming from such good parentage, was also a very
good devotee.

During their householder life they always remained poor. As a learned
teacher, Venkata Bhatta tried to not only maintain his family but as is
the duty of 'guru', to maintain his disciples. As a 'purohit', priest he
would perform weddings and various auspicious 'samskara' functions for
various wealthy families and received 'dakshina' and 'sambhavan', in this
way he maintained his students and family. His wife though often complained
to him saying that for a devotee of his calibre, doing this service as
family 'guru' engaged in these secondary activities were not so good, and
that he should teach and preach more.

However Venkata Bhatta just went along with the tide. One day he was
invited to help with the wedding 'yajna' for one very wealthy man, many
'brahmins' had been invited and all had been given some service to do.
Subhakarya, the chief 'purohit' ('pratiprasthatri') in this 'yajna' asked
Vankata Bhatta to make some sandalwood paste for greeting the guests as
is the tradition to smear the cooling refreshing pulp upon their wrists.
When this had been done, all the guests complained of a burning sensation
on their wrists and arms. Venkata Bhatta apologised and said it was that
he was chanting Agni Sukta whilst making the sandalwood paste, so he would
again make some more but this time would chant the Varuna Sukta - this
he did and everyone was taken back by the cool and soothing effect of the
paste. Seeing his power of 'mantra' even in this 'kali yuga', the rich
man tried to show his gratitude by giving him a bag of gold coins as 'dakshina'.
But how long can even a bag of gold coins last? After some time it was
all spent, and then to make things materially worse, their house was robbed.
Going to Sudhindra Tirtha, they told their story, and out of his kindness
he gave Venkata Bhatta and his good wife Sarasvati and child a room at
his Mutt. There he wrote and taught and was very happy.

Sudhindra Tirtha, due to his own failing health and the obvious qualities
of his disciple, Swamiji asked Venkata Bhatta to take over as the Madhwadhipathi
in his place, thus take 'sannyasa' and work solely for Madhwa's mission.
Venkata Bhatta humbly declined at this time, saying to Yatindra (Sudhindra
Tirtha Yati) that with a small son and young wife, as a 'grhasta' he had
to see for their welfare also. Yatindra did not say any more for the time
being.
Yatindra then invited another devotee to perform this function,
immediately he gave him 'sannyasa' and the name Yadavendra Tirtha and installed
him as the 'Pithapathi', pontiff. Yadhavendra Tirtha took it upon himself
as the new pontiff to go and preach in the northern parts, but after some
time, all communication with him became less and less until it finally
stopped. Not knowing the whereabouts of his new 'sannyasi' disciple and
head of the Mutt, Acarya Sudhindra Tirtha Swami's health became still worse
and worse.

Then one night the ancient Deity of Sri Mula Rama, who Yatindra daily
worshipped, appeared to him in a dream and told him that he should again
approach Venkata Bhatta as he is the only man fit for the service as successor,
At the same time Mother Sarada devi appeared before Venkata Bhatta in his
dream and asked him to accept this position as Madhwa Pithadipathya.
Venkata Bhatta gave his son his 'upanayana' ('gayatri mantra')
then announced that he had to go to Kumbhakonam to see Sudhindra Tirtha
Swami. From there he went to Tanjore, where in secret he has given 'sannyasa'
and formally installed with all kinds of pomp and 'agamic' rites such as
'kanakabhisekam', and 'pranava mantropadesha' as the Madhwa Pithadi Pathya
and was given the new name Raghavendra Tirtha Swami. This took place in
1621 A.D.

However when his chaste and faithful 'dharmapatni' (wife) heard of what
had taken place she nearly died on the spot. In fact she never ate or slept
again, simply she wept heart rendering cries which no-one could console.
Then one day she set herself on fire, finding the pain of the flames of
the fire to be less than to live without her 'pati-guru' (husband), she
was so chaste and unable to bear the separation from her husband. Unfortunately
this gave her the subtle body of a ghost, for though it was a fact that
her husband was civilly dead, physically he was not, so she could not re-join
him elsewhere. When Raghavendra Tirtha Swami heard of his former wife's
pitiful state, he was very upset. Once she appeared at his feet crying
piteously and begging him to help her. Raghavendra Tirtha took some water
from his 'kumandalu' water pot and sprinkled it upon her, releasing her
from that terrible condition. Such a pure and selfless soul was she that
to this day, many Madhwa's offer prayers first to her on auspicious occasions.

It was two years from this time when Sudhindra Tirtha Swami passed away
at Anegondi a traditional place much favoured by descendants of Madhwacarya,
on the banks of the sacred Tungabhadra River, in Northern Karnataka.

To further add proof to his purity and unmotivated devotion, an incident
is recorded when one big, big 'dik gaj brahmin', who had all wealth and
influence, was rejected by Raghavendra Tirtha in favour of going to the
house of one simple purehearted boy, who was an orphan and who was brought
up by his uncle.

According to the Mutts' records, Raghavendra Swami toured extensively
all over the south, Ramesvaram, Ramnad, Sri Rangam, Madurai, westward to
Udupi, Subramanya, Pandnarpur, Kolhapur and Bjapur where he made many disciples.
Also there were some prolonged stays along the way and he returned then
to Kumbakonam via Tirupati, Kanci, Vrddhacalam and Sri Munsnam.

Once he visited Kritagiri near Gadag and accepted biksa at the house
of Raghunatha Desai. While at the place a terrible accident happened
in which Raghunatha Desai's favourite son, aged three, fell into a large
vessel filled with mango juice and drowned. The juice was prepared for
a coming festival at the house. Raghavendra Tirtha Swami started the preliminary
'pujas' and prayers to Sri Mula Rama, then he called for the Desai's as
the 'Yajuman' (host) to come and receive 'akshatas' and holy 'tirtha' (the
ceremonial bathing nectar) of the Deity. Sensing some impurity in the house,
he also told the couple to go and look for their son. Soon they came back,
tears in their eyes, with the announcement that he had drowned in the vat
of mango juice. Raghavendra Tirtha Swami told them to bring the body of
their son. They brought the lifeless body before the 'swami' who then chanted
a 'mantra' and sprinkled water from his 'kumandalu' over it. Suddenly the
body again resumed it's former life, the soul having again resumed occupancy
and everyone rejoiced and glorified Raghavendra Tirtha, who glanced humbly
at Sri Mula Rama, his worshipful Lord.

Once Raghavendra Tirtha was requested to come to the palace of King
Vijayaraghava to perform the 'Varuna Yajna' to bring rain to the kingdom.
This part of the country hadn't seen rain in a long time, so as the king
was very responsible and pious, he brought the best of 'brahmanas' there
to invoke rain. Raghavendra Tirtha first as usual performed the preliminary
'pujas' and then worshiped Mula Rama. He requested the Supreme Lord, Rama,
the controller of the three worlds, to empower him to purely perform the
'yajna' as requested and to give the required result, rain, to the people
in the kingdom.
That night after the 'yajna', there was a heavy downpour. It
was not a violent storm, but very pleasing. Invoked by the pure devotion
of Raghavendra Swami, everyone reaped a 'bumper crop' that year.

Three astrologers from Kerala came to the Mutt once, and hearing of
Raghavendra Tirtha's glories, asked his permission to cast a chart for
him to see what the future held for him. Raghavendra Tirtha was not keen
on this, saying that everything is in the Lord's hands for the devotee.
However the astrologers insisted. The devotees of the Mutt asked Swamiji
to relieve their anxiety and allow it. So all three expert astrologers
cast their charts. Practically they agreed on everything until it came
to longevity. One said he will live for one hundred years, one said three
hundred and the third said seven hundred. The disciples of Raghavendra
Tirtha Swami ridiculed and criticised the astrologer's calculations, mocking
and causing anxiety and annoyance to the 'pandits'. Raghavendra swami told
them to stop this immature behaviour, and then explained that actually
all three are true, and correct. Raghavendra Tirtha Swami then stated that
his physical life span ('vapu') would be one hundred years and that his
writings ('vani') would be present for three hundred years, and that he
would stay in his Brindavan ('samadhi tomb') for seven hundred years.

On another occasion he sat as if in trance, looking towards the sky
for quite some time, then rose up abruptly and made salutations and obeisances
towards the sky. His disciples were quite bewildered by this mystical behaviour.
When again he resumed to external consciousness, the disciples asked what
had happened, to which Raghavendra Tirtha Swami said Srila Vyasadeva had
just passed by in the sky and he was just paying his due respects. In his
mind he had asked Vyasa when he should finish his physical pastimes at
the 'mutt' and enter samadhi. Srila Vyasadeva showed two fingers and waved
them three times, meaning he would wind up his external ('vapu') pastimes
in two years, two months and two days from that day. Then he saluted Vyasadeva
as confirmation of the understanding. The disciples all lamented that it
would be so soon.
During the last period one great scholar came of the name Srinivasacarya.
They discussed various subjects for quite some time and finally Raghavendra
Swami gave Srinivasa the title Tirtha. He also honoured him by giving him
a seat next to him whilst they took their meal. Srinivasa Tirtha, being
accustomed to austerity refused to take the 'rasam' for it was 'Caturmasya',
and some of the 'rasam' had mustard seeds in it which was one of the things
that he had a prohibition for during Caturmasya. Raghavendra Swami observed
the situation but didn't say anything. Taking his leave Srinivasa Tirtha
went home but soon returned with his face darkened and stomach paralysed.
Raghavendra Swami smiled and invited him to take a little more 'prasad'.
Srinivasa Tirtha then again took his seat next to the Acarya and again
'rasam' was served. Raghavendra Tirtha Swami then very lightly put over
that this stomach problem was caused due to the offence against the Lord's
'prasadam'.

Once Raghavendra Tirtha Swami was in the middle of the 'puja' and was
just about to offer the 'naivedya' to Sri Mula Rama. As he was about to
do this, the local Nawab came with a plate covered with a cloth and said
it was for the Deity. Raghavendra Swami knew that the Muslim Nawab was
iconoclastic, thus always being in a mood of irreverence towards the Deity,
and so by this offering he knew that Nawab was trying to spoil the 'puja'.
However the all merciful 'acarya' decided to extract the dormant devotion
deep within the Nawab's heart. Taking water from his 'kumandalu' he sprinkled
that covered plate with it. Before making the offering Raghavendra removed
the cloth to reveal all kinds of wonderful fruits, sweets and fragrant
flowers, which had replaced the abominable meats etc., that the Nawab had
put forward. The Nawab returned into the room after the offering, but only
to see that the plate which he had put forward now contained all kinds
of wonderful things. The Nawab realising his heinous mistake and in all
humility offered his respects, begging forgiveness for his offences and
as a token of his repentance, offered some villages to maintain the 'Mutt'.
Raghavendra Swami opted for the village of Manchla on the banks of the
sacred Tungabhadra, even though it was already gifted away to one Muslim
Fakir. Arrangements were made for the Fakir, and Raghavendra Swami accepted
the gift on behalf of the deities in that way Mula Rama received their
village. One devotee Venkanna asked the 'swami' why he chose that particular
village to which he replied that previously, as Prahlad Maharaja, he performed
one hundred 'yajnas' at this place in the Treta Yuga.

Now deciding that his time was nearly up, Raghavendra Swami told Venkanna
to get a particular kind and shape stones from the area around Madhavaram
in preference to stones from anywhere else for his Brindavan ('samadhi'
tomb). When the stones were brought, Raghavendra Swami revealed that he
had chosen those stones for at this place Lord Rama took rest and lay down
his divine body upon those stones. The 'samadhi' was just finished when
Raghavendra Swami said now place seven hundred Saligrams in that tomb after
I have climbed in. Now he instructed his disciples to perform at the 'Antyesthi'
rites for one entering into 'samadhi'. In the year 1671 A.D., on the second
day of the dark fortnight in the month of Sravan ended his 47 years 5 months
pontifical seat. Though Raghavendra Tirtha Swami stated that he would still
be there in his 'samadhi' available for 'darshan' to his devotees for 700
years that ended a particular era for his followers. Raghavendra Tirtha
Swami wrote commentaries on the works of Madhwa, Jaya Tirtha and Sripad
Vyasa Tirtha, the three great moons of 'dwaita Vedanta'. In fact, he wrote
about forty such books, making acclaim by many as the fourth great moon
or 'dwaita' luminary.

Since that day Raghavendra Swami has appeared to numerous devotees over
the past three centuries and has performed incredible miracles fulfilling
the needs and desires of the devotees and protecting the devotees in danger.

(c) Jaya Tirtha Charan dasa. All rights reserved 2000 - From the Book
"The Life and Legacy of Sripa Ananda Tirtha - Madhwacharya" by JTCd